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Books consider Islamic history and culture from the seventh to the nineteenth century.
General Editors:
Chase F. Robinson, National Museum of Asian Art, Smithsonian Institution
Editorial Boards:
Anne Broadbridge, University of Massachusetts, Amherst,
Michael Cook, Princeton University, New Jersey,
Maribel Fierro, Spanish National Research Council,
Alan Mikhail, Yale University, Connecticut,
Intisar Rabb, Harvard University, Massachusetts,
Muhammad Qasim Zaman, Princeton University, New Jersey
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The Central Asian slave trade swept hundreds of thousands of Iranians, Russians, and others into slavery during the eighteenth–nineteenth centuries. Drawing on eyewitness accounts, autobiographies, and newly-uncovered interviews with slaves, this book offers an unprecedented window into slaves' lives and a penetrating examination of human trafficking. Slavery strained Central Asia's relations with Russia, England, and Iran, and would serve as a major justification for the Russian conquest of this region in the 1860s–70s. Challenging the consensus that the Russian Empire abolished slavery with these conquests, Eden uses these documents to reveal that it was the slaves themselves who brought about their own emancipation by fomenting the largest slave uprising in the region's history.
Eighth- and ninth-century Armenia and Caucasian Albania were largely Christian provinces of the then Islamic Caliphate. Although they formed a part of the Iranian cultural sphere, they are often omitted from studies of both Islamic and Iranian history. In this book, Alison Vacca uses Arabic and Armenian texts to explore these Christian provinces as part of the Caliphate, identifying elements of continuity from Sasanian to caliphal rule, and, more importantly, expounding on significant moments of change in the administration of the Marwanid and early Abbasid periods. Vacca examines historical narrative and the construction of a Sasanian cultural memory during the late ninth and tenth centuries to place the provinces into a broader context of Iranian rule. This book will be of benefit to historians of Islam, Iran and the Caucasus, but will also appeal to those studying themes of Iranian identity and Muslim-Christian relations in the Near East.
The eighteenth century brought a period of tumultuous change to the Ottoman Empire. While the Empire sought modernization through military and administrative reform, it also lost much of its influence on the European stage through war and revolt. In this book, Ethan L. Menchinger sheds light on intellectual life, politics, and reform in the Empire through the study of one of its leading intellectuals and statesmen, Ahmed Vâsıf. Vâsıf's life reveals new aspects of Ottoman letters - heated debates over moral renewal, war and peace, justice, and free will - but it also forces the reappraisal of Ottoman political reform, showing a vital response that was deeply enmeshed in Islamic philosophy, ethics, and statecraft. Tracing Vâsıf's role through the turn of the nineteenth century, this book opens the debate on modernity and intellectualism for those students and researchers studying the Ottoman Empire, intellectual history, the Enlightenment, and Napoleonic Europe.
Muslim scholars are a vital part of Islam, and are sometimes considered 'heirs to the prophets', continuing Muhammad's work of establishing Islam in the centuries after his death. But this was not always the case: indeed, Muslims survived the turmoil of their first century largely without the help of scholars. In this book, Jonathan Brockopp seeks to determine the nature of Muslim scholarly communities and to account for their emergence from the very beginning of the Muslim story until the mid-tenth century. By analysing coins, papyri and Arabic literary manuscripts from the ancient mosque-library of Kairouan, Tunisia, Brockopp offers a new interpretation of Muslim scholars' rise to positions of power and influence, serving as moral guides and the chief arbiters of Muslim tradition. This book will be of great benefit to scholars of comparative religion and advanced students in Middle Eastern history, Islamic Studies, Islamic Law and early Islamic literature.
The twelfth century CE was a watershed moment for mysticism in the Muslim West. In al-Andalus, the pioneers of this mystical tradition, the Mu'tabirun or 'Contemplators', championed a synthesis between Muslim scriptural sources and Neoplatonic cosmology. Ibn Barrajān of Seville was most responsible for shaping this new intellectual approach, and is the focus of Yousef Casewit's book. Ibn Barrajān's extensive commentaries on the divine names and the Qur'ān stress the significance of God's signs in nature, the Arabic bible as a means of interpreting the Qur'ān, and the mystical crossing from the visible to the unseen. With an examination of the understudied writings of both Ibn Barrajān and his contemporaries, Ibn al-'Arif and Ibn Qasi, as well as the wider socio-political and scholarly context in al-Andalus, this book will appeal to researchers of the medieval Islamic world and the history of mysticism and Sufism in the Muslim West.
During the seventeenth and eighteenth centuries, the Ottoman Empire endured long periods of warfare, facing intense financial pressures and new international mercantile and monetary trends. The Empire also experienced major political-administrative restructuring and socioeconomic transformations. In the context of this tumultuous change, The Economics of Ottoman Justice examines Ottoman legal practices and the sharia court's operations to reflect on the judicial system and provincial relationships. Metin Coşgel and Boğaç Ergene provide a systematic depiction of socio-legal interactions, identifying how different social, economic, gender and religious groups used the court, how they settled their disputes, and which factors contributed to their success at trial. Using an economic approach, Coşgel and Ergene offer rare insights into the role of power differences in judicial interactions, and into the reproduction of communal hierarchies in court, and demonstrate how court use patterns changed over time.
Intriguing dreams, improbable myths, fanciful genealogies, and suspect etymologies. These were all key elements of the historical texts composed by scholars and bureaucrats on the peripheries of Islamic empires between the tenth and fifteenth centuries. But how are historians to interpret such narratives? And what can these more literary histories tell us about the people who wrote them and the times in which they lived? In this book, Mimi Hanaoka offers an innovative, interdisciplinary method of approaching these sorts of local histories from the Persianate world. By paying attention to the purpose and intention behind a text's creation, her book highlights the preoccupation with authority to rule and legitimacy within disparate regional, provincial, ethnic, sectarian, ideological and professional communities. By reading these texts in such a way, Hanaoka transforms the literary patterns of these fantastic histories into rich sources of information about identity, rhetoric, authority, legitimacy, and centre-periphery relations.
By focusing on the works and intellectual network of the Timurid historian Sharaf al Dīn 'Alī Yazdī (d.1454), this book presents a holistic view of intellectual life in fifteenth century Iran. İlker Evrim Binbaş argues that the intellectuals in this period formed informal networks which transcended political and linguistic boundaries, and spanned an area from the western fringes of the Ottoman State to bustling late medieval metropolises such as Cairo, Shiraz, and Samarkand. The network included an Ottoman revolutionary, a Mamluk prophet, and a Timurid occultist, as well as physicians, astronomers, devotees of the secret sciences, and those political figures who believed that the network was a force to be taken seriously. Also discussing the formation of an early modern Islamicate republic of letters, this book offers fresh insights on the study of intellectual history beyond the limitations imposed by nationalist methodologies, established genres, and recognized literary traditions.
This book provides a detailed analysis of Islamic juristic writings on the topic of rape and argues that classical Islamic jurisprudence contained nuanced, substantially divergent doctrines of sexual violation as a punishable crime. The work centers on legal discourses of the first six centuries of Islam, the period during which these discourses reached their classical forms, and chronicles the juristic conflict over whether or not to provide monetary compensation to victims. Along with tracing the emergence and development of this conflict over time, Hina Azam explains evidentiary ramifications of each of the two competing positions, which are examined through debates between the Ḥanafī and Mālikī schools of law. This study examines several critical themes in Islamic law, such as the relationship between sexuality and property, the tension between divine rights and personal rights in sex crimes, and justifications of victim's rights afforded by the two competing doctrines.
This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender roles in Qur'ānic verses on legal testimony, marriage, and human creation. Citing these verses, medieval scholars developed increasingly complex laws and interpretations upholding a male-dominated gender hierarchy; aspects of their interpretations influence religious norms and state laws in Muslim-majority countries today, yet other aspects have been discarded entirely. Karen Bauer traces the evolution of their interpretations, showing how they have been adopted, adapted, rejected, or replaced over time, by comparing the Qur'ān with a wide range of Qur'ānic commentaries and interviews with prominent religious scholars from Iran and Syria. At times, tradition is modified in unexpected ways: learned women argue against gender equality, or Grand Ayatollahs reject sayings of the Prophet, citing science instead. This innovative and engaging study highlights the effects of social and intellectual contexts on the formation of tradition, and on modern responses to it.
The Second Formation of Islamic Law is the first book to deal with the rise of an official school of law in the post-Mongol period. The author explores how the Ottoman dynasty shaped the structure and doctrine of a particular branch within the Hanafi school of law. In addition, the book examines the opposition of various jurists, mostly from the empire's Arab provinces, to this development. By looking at the emergence of the concept of an official school of law, the book seeks to call into question the grand narratives of Islamic legal history that tend to see the nineteenth century as the major rupture. Instead, an argument is formed that some of the supposedly nineteenth-century developments, such as the codification of Islamic law, are rooted in much earlier centuries. In so doing, the book offers a new periodization of Islamic legal history in the eastern Islamic lands.
This book considers an important and largely neglected area of Islamic law by exploring how medieval Muslim jurists resolved criminal cases that could not be proven beyond a doubt, calling into question a controversial popular notion about Islamic law today, which is that Islamic law is a divine legal tradition that has little room for discretion or doubt, particularly in Islamic criminal law. Despite its contemporary popularity, that notion turns out to have been far outside the mainstream of Islamic law for most of its history. Instead of rejecting doubt, medieval Muslim scholars largely embraced it. In fact, they used doubt to enlarge their own power and to construct Islamic criminal law itself. Through examination of legal, historical, and theological sources, and a range of illustrative case studies, this book shows that Muslim jurists developed a highly sophisticated and regulated system for dealing with Islam's unique concept of doubt, which evolved from the seventh to the sixteenth century.
This book reconstructs the role of midwives in medieval to early modern Islamic history through a careful reading of a wide range of classical and medieval Arabic sources. The author casts the midwife's social status in premodern Islam as a privileged position from which she could mediate between male authority in patriarchal society and female reproductive power within the family. This study also takes a broader historical view of midwifery in the Middle East by examining the tensions between learned medicine (male) and popular, medico-religious practices (female) from early Islam into the Ottoman period and addressing the confrontation between traditional midwifery and Western obstetrics in the first half of the nineteenth century.
Physical, sensory, and mental impairments can influence an individual's status in society as much as the more familiar categories of gender, class, religion, race, and ethnicity. This was especially true of the early modern Arab Ottoman world, where being judged able or disabled impacted every aspect of a person's life, including performance of religious ritual, marriage, job opportunities, and the ability to buy and sell property. Sara Scalenghe's book is the first on the history of both physical and mental disabilities in the Middle East and North Africa, and the first to examine disability in the non-Western world before the nineteenth century. Unlike previous scholarly works that examine disability as discussed in religious texts such as the Qur'an and the Hadith, this study focuses on representations and classifications of disability and impairment across a wide range of biographical, legal, medical, and divinatory primary sources.
This is the first book-length study of the emergence of Medina, in modern Saudi Arabia, as a widely venerated sacred space and holy city over the course of the first three Islamic centuries (the seventh to ninth centuries CE). This was a dynamic period that witnessed the evolution of many Islamic political, religious and legal doctrines, and the book situates Medina's emerging sanctity within the appropriate historical contexts. The book focuses on the roles played by the Prophet Muhammad, by the Umayyad and early Abbasid caliphs and by Muslim legal scholars. It shows that Medina's emergence as a holy city, alongside Mecca and Jerusalem, as well as the development of many of the doctrines associated with its sanctity, was the result of gradual and contested processes, and was intimately linked with important contemporary developments concerning the legitimation of political, religious and legal authority in the Islamic world.
The Mamluk City in the Middle East offers an interdisciplinary study of urban history, urban experience, and the nature of urbanism in the region under the rule of the Mamluk Sultanate (1250–1517). The book focuses on three less-explored but politically significant cities in the Syrian region - Jerusalem, Safad (now in Israel), and Tripoli (now in Lebanon) - and presents a new approach and methodology for understanding historical cities. Drawing on diverse textual sources and intensive field surveys, Nimrod Luz reveals the character of the Mamluk city as well as various aspects of urbanism in the region, establishing the pre-modern city of the Middle East as a valid and useful lens through which to study various themes such as architecture, art history, history, and politics of the built environment. As part of this approach, Luz considers the processes by which Mamluk discourses of urbanism were conceptualized and then inscribed in the urban environment as concrete expressions of architectural design, spatial planning, and public memorialization.
Focusing on the Maghrib in the period between 1300 and 1500, in this 2002 book David Powers analyses the application of Islamic law through the role of the mufti. To unravel the sophistication of the law, he considers six cases which took place in the Marinid period on subjects as diverse as paternity, fornication, water rights, family endowments, the slander of the Prophet and disinheritance. The source for these disputes are fatwas issued by the muftis, which the author uses to situate each case in its historical context and to interpret the principles of Islamic law. In so doing he demonstrates that, contrary to popular stereotypes, muftis were in fact dedicated to reasoned argument, and sensitive to the manner in which law, society and culture interacted. The book represents a groundbreaking approach to a complex field. It will be read by students of Islamic law and those interested in traditional Muslim societies.
How do converts to a religion come to feel an attachment to it? The New Muslims of Post-Conquest Iran answers this important question for Iran by focusing on the role of memory and its revision and erasure in the ninth to eleventh centuries. During this period, the descendants of the Persian imperial, religious and historiographical traditions not only wrote themselves into starkly different early Arabic and Islamic accounts of the past but also systematically suppressed much knowledge about pre-Islamic history. The result was both a new 'Persian' ethnic identity and the pairing of Islam with other loyalties and affiliations, including family, locale and sect. This pioneering study examines revisions to memory in a wide range of cases, from Iran's imperial and administrative heritage to the Prophet Muhammad's stalwart Persian companion, Salman al-Farisi, and to memory of Iranian scholars, soldiers and rulers in the mid-seventh century.
Asma Sayeed's book explores the history of women as religious scholars from the first decades of Islam through the early Ottoman period. Focusing on women's engagement with hadīth, this book analyzes dramatic chronological patterns in women's hadīth participation in terms of developments in Muslim social, intellectual and legal history. It challenges two opposing views: that Muslim women have been historically marginalized in religious education, and alternately that they have been consistently empowered thanks to early role models such as 'Ā'isha bint Abī Bakr, the wife of the Prophet Muhammad. This book is a must-read for those interested in the history of Muslim women as well as in debates about their rights in the modern world. The intersections of this history with topics in Muslim education, the development of Sunnī orthodoxies, Islamic law and hadīth studies make this work an important contribution to Muslim social and intellectual history of the early and classical eras.
The Ayyubid and Mamluk periods were two of the most intellectually vibrant in Islamic history. Megan H. Reid's book, which traverses three centuries from 1170 to 1500, recovers the stories of medieval men and women who were renowned not only for their intellectual prowess but also for their devotional piety. Through these stories, the book examines trends in voluntary religious practice that have been largely overlooked in modern scholarship. This type of piety was distinguished by the pursuit of God's favor through additional rituals, which emphasized the body as an instrument of worship, and through the rejection of worldly pleasures, and even society itself. Using an array of sources including manuals of law, fatwa collections, chronicles, and obituaries, the book shows what it meant to be a good Muslim in the medieval period and how Islamic law helped to define holy behavior. In its concentration on personal piety, ritual, and ethics the book offers an intimate perspective on medieval Islamic society.